Contents

Chapter 15

Verse

King James Version

Proposed Conservative Translation

Analysis

1

I am the true vine, and my Father is the husbandman.

I am the true vine, and my Father is the vine keeper.

The phrase "true vine" is a #2 attributive position (article-noun-article-adjective), which connects "true" and "vine" but makes the adjective (true) a mild afterthought. A #1 gives equal balance to adjective and noun (article-adjective-noun), while a #3 mildly de-emphasizes the noun (noun-article-adjective). The effect is kind of like this: "I am the vine...the true one." So He is telling us that the vine is true (in case we were wondering), but what He wants us to focus on thinking about is the vine itself, not the "true" part.

2

Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

He removes every branch in me that does not bear fruit, and he prunes every branch that does bear fruit, so that it might bear more fruit.

The emphasis in the first two clauses is on "every branch." No branch, no person, escapes this "removal or pruning" process.

3

Now ye are clean through the word which I have spoken unto you.

You are already clean through the teaching which I have spoken to you.

"Teaching" is logos. "Word" is the traditional translation of this, but "teaching" is probably more accurate for modern audiences.

4

Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.

Stay in Me, and I will stay in you. Just as the branch cannot bear fruit by itself, unless it stays on the vine, neither can you unless you stay in Me.

"Stay in me" is in the imperative, with the verb supplied in the first half, and implied in the second half. Usually, the verb in the first half is simply paralleled into the second half, which would normally mean that the first half ("stay in me") and the second half ("I stay in you") would both be commands. The problem is that the imperative has no first person (because you can't "command" yourself to do something). In a case like this, the second half is understood to relate the intention of the person speaking (I WILL do this). Strictly speaking, this is NOT a conditional ("if you stay in me, then I will stay in you"), but a statement of intent ("stay in me because I intend to stay in you"). This is not a promise that He will stay in us no matter what we do, but is a REASON for us to stay in Him (because He intends to stay in us).

5

I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

I am the vine, you are the branches. Whoever stays in Me, and I in him, will bear a lot of fruit, because separated from Me, you can do nothing.

6

If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

If anyone does not stay in Me, he is thrown away like a branch and dries up. Then they gather the dried branches and throw them into the fire where they are burned up.

There are a lot of implied and actual pronouns in the second sentence, which can lead to confusion in English, so I transfered "dried branches" from the first sentence for clarity. The KJV does the same thing, attempting to clear up the pronoun confusion by inserting "men" in the second sentence (neither anthropos nor aner appear in the text here).

7

If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

If you stay in Me, and these teachings of mine stay in you, then whatever you ask shall be done to you.

"Teachings" here is ῥῆμα, which emphasizes what Jesus is saying NOW, as opposed to the entirety of everything He has said (logos). By using ῥῆμα instead of logos, the point is that as we learn the many teachings of Jesus, we need to store them away, one by one, in our hearts. Each time He speaks a fresh thing to us, particularly those things which really jump out and seem to apply to what we are going through right now, we need be extra sure that we make that particular teaching (the thing He is saying to us right now) a part of who we are.

8

Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

This is how my Father is glorified, when you bear a lot of fruit. Then you demonstrate that you are My disciples.

The KJV could leave the impression that this is HOW you become His disciples, but γίνομαι in the middle voice is not about origins or creations, but more about appearances: this is how you "prove/show/demonstrate/make evident/make it clear" that you are my disciples.

9

As the Father hath loved me, so have I loved you: continue ye in my love.

In the same way that the Father loved Me, I loved you. Now live in My love.

The word translated "live" is the same one translated "stay" in previous verses. In the previous verses the emphasis was more of "don't leave," where here it is more "make it a regular part of your everyday life"; thus the change in translation from "stay" to "live."

10

If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

If you follow My directives, you shall live in My love, in the same way that I have followed my Father's directives, and I live in His love.

11

These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.

I have spoken these things to you so that my joy might be in you, and so that you joy might fill you up.

12

This is my commandment, That ye love one another, as I have loved you.

This is the reason for my directive, so that you love each other, in the same way that I loved you.'

This is not actually a restating of the same directive from 13:34, but is a purpose clause explaining that the reason for giving that command back in 13:34 (and every command) is so that we actually WILL love each other. The reason for God's commands is NOT to steal our fun or make our lives boring and miserable, but so that in the end, we will finally learn how to love each other.

13

Greater love hath no man than this, that a man lay down his life for his friends.

No one has greater love than this: when someone lays down his life for his friends.

14

Ye are my friends, if ye do whatsoever I command you.

You are my friends, if you do whatever I direct you to do.

The unspoken implied follow up to this is "and so, I go to lay down my life for you." Jesus foretold that He was about to die for all of us a lot of times in a lot of different ways.

15

Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.

From now on I do not call you servants, because the servant does not know what his lord is doing. On the contrary, I have called you friends, because everything that I heard from my Father I thoroughly explained to you.

16

Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

You did not choose me, but I chose you, and established you so that you can go out and bear fruit that will last. That way, whatever you ask the Father in my name, He would give it to you.

17

These things I command you, that ye love one another.

These are the directions I give you so that you love one another.

18

If the world hate you, ye know that it hated me before it hated you.

If the world hates you, know that it hated Me first.

19

If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

If you were of the world, the world would love its own. However, since you are not of the world, because I chose you out of the world, the world hates you.

The word for love here is "phileo," meaning a deep, emotional feeling. The world might "feel" love, but that does not automatically mean the world will DO love.

20

Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.

Remember the teaching that I told you: The servant is not greater than his lord. If they persecuted Me, they shall also persecute you. If they followed My teaching, they shall follow yours as well.

21

But all these things will they do unto you for my name's sake, because they know not him that sent me.

They will treat you like this because you follow My name, since they do not know the One who sent Me.

22

If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.

I I did not come and speak to them, they would not have visible sin, but now they have no way to hide their sin.

The implication here is that Jesus exposed, for all to see, the full extent and breadth of their sin. So now they can neither hide it nor claim ignorance.

23

He that hateth me hateth my Father also.

The one hating me, hates my Father also.

24

If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.

If I had not done miracles among them which no one else has ever done, they would not have visible sin, but now they have seen and hated both me and my Father.

25

But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

Additionally, it was so that the word written in their law, 'They hated me for no reason,' was fulfilled,

From Psalm 69:4. "Those who hate me for no reason are more than the hairs of my head; they who would destroy me are mighty, my lying enemies. Then I restored what I did not take away."

26

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

But when the Helper, the Spirit of Truth who speaks for the Father, whom I shall send to you from the Father, arrives, He will give testimony concerning me.

27

And ye also shall bear witness, because ye have been with me from the beginning.

And you will also give eye-witness testimony, because you have been with me from the beginning.

The "eye-witness" part is implied by the verb, as this was a legal term used of those who were giving an eye-witness testimony of what they had seen personally.

Chapter 16

Verse

King James Version

Proposed Conservative Translation

Analysis

1

These things have I spoken unto you, that ye should not be offended.

I have said these things to you so that you would not stumble.

2

They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

They shall throw you out of the synagogue; in fact, the time is coming when everyone murdering you will think it is a service performed out of sacred duty to God.

3

And these things will they do unto you, because they have not known the Father, nor me.

They shall do these things to you because they do not know the Father or Me.

4

But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

I have told you these things so that when the time comes for them to happen, you will remember that I told you about them. I did not tell you these things before now because I was with you.

In the second sentence, the Greek literally says, "from the beginning" (where it reads "before now"). The meaning of this idiom is "at any time from the beginning up to now," thus, "before now" works perfectly and is more succinct.

5

But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?

But now I am going to the one who sent me, and none of you asks me, 'Where are you going?'

6

But because I have said these things unto you, sorrow hath filled your heart.

Yet, because I have said these things to you, sorrow has filled your hearts.

7

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

However, I am telling you the truth. It is better for you that I go away, because if I do not go away, the Helper will not come to you; but if I leave, I will send Him to you.

8

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

And when He comes, He will expose the truth to the world concerning sin, righteousness and judgment.

ἐλέγχω can have three different meanings, depending on context: 1) to convict, to find guilty; 2) to punish, to rebuke, to admonish, to reprove; 3) to expose, to bring to light. (1) and (2) do not seem to fit with the explanations Jesus gives in the following three verses. Additionally, the use of the word περί indicates the TOPIC of discussion, not the crime that someone committed, or for which they were found guilty (meaning the Holy Spirit is going to expose the truth ABOUT these three things), thus I have chosen (3).

9

Of sin, because they believe not on me;

On the one hand, concerning sin, because they do not believe in me;

10

Of righteousness, because I go to my Father, and ye see me no more;

But on the other hand, concerning righteousness, because I am going to my Father and you do not see me any more;

11

Of judgment, because the prince of this world is judged.

And also concerning judgment, because the ruler of this world has been judged.

These three explanations are structured within the strongest contrast possible in Greek, the "μεν....δε..." construction, which is often used to contrast complete opposites. Verse 9 contains μεν, and both verses 10 and 11 contain δε. What this means is that Jesus is saying the first thing is completely different, is the opposite, from the next two. This makes sense, as the first is a bad thing we should not do (sin), while the next two are a good and a necessary thing that we should or must do (righteousness, judgment). This strong contrast is usually translated with the formula "on the one hand...on the other hand..." to demonstrate the strong contrast.

12

I have yet many things to say unto you, but ye cannot bear them now.

I have many more things to say to you, but you are not strong enough to carry that burden right now.

13

Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

But when He, the Spirit of Truth, comes, He shall guide you into all truth. Yet, He shall not speak from Himself, but He shall speak whatever He shall hear and He shall proclaim the coming things to you.

This verse uses "ekeinos" as the pronoun pointing to "The Spirit of Truth," rather than the more neutral "autos." Strictly speaking, ekeinos means "that, that one, the thing/one in the distance" so whenever it acts as a pronoun, it serves as a reference back to something that was previously mentioned. Here it emphasizes that this is the SAME "Spirit of Truth" that was mentioned a while ago (in 15:26).

14

He shall glorify me: for he shall receive of mine, and shall shew it unto you.

He shall glorify me, because He shall take what was is mine, and He shall proclaim it to you.

"ekeinos" is again the pronoun, making it clear this is still the "Spirit of Truth" being referenced.

15

All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

Everything the Father has is mine, which is why I can say this, 'He shall take what was mine, and He shall proclaim it to you.'

16

A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.

In a little while you will not see me any more, and then, after a little while, you will see me again."

Only the Byzantine tradition contains that last clause "because I go to the Father." It is not found in any manuscripts that I know of prior to the fifth century. It seems to have been added later to match this verse up with the one that follows. The construction of the next verse, however, indicates the disciples are actually wondering about TWO different quotes, such as this one and verse 10.

17

Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?

Then some of His disciples said to each other, "What is He talking about when He says, 'In a little while you will not see me anymore, and then, after a little while, you will see me again,' and 'because I go to the Father?'"

18

They said therefore, What is this that he saith, A little while? we cannot tell what he saith.

They kept saying, "What is this 'a little while' He keeps mentioning? We don't know what He is talking about."

19

Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?

Now Jesus knew that they wished to ask Him a question, so He said to them, "Are you consulting with each other concerning when I said, 'In a little while you will not see me anymore, and then, after a little while, you will see me again?'"

20

Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

Truly, truly I tell you that you shall cry out in anguish and sorrow, but the world shall rejoice. You shall definitely grieve, but your grief shall turn into joy.

21

A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

Whenever a woman is in labor, she feels grief, because the time for delivery is here, but as soon as her child is born, she no longer remembers the hard part, because of her joy that a person was born into the world.

"Person" is ἄνθρωπος, which in this instance means "a person, a human being."

22

And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

One the one hand, you have grief right now, but on the other hand, I shall see you again. Then your heart shall rejoice, and no one will take your joy away from you.

The first sentence contains the "μεν....δε..." strongest contrast.

23

And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

And when that happens, you shall not ask me for anything at all. Truly, truly, I tell you that the Father will give you anything you ask of Him in my name.

The first clause is a double negative "you shall not ask me for nothing," which, in Greek, is used for extra emphasis on the negative. Promises like the one in the second sentence are the reason for the pattern found in many Protestant prayers, which often begin with "Father..." and end with "in Jesus name, amen."

24

Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

Up to now you did not ask for anything in my name; but from now on, ask and you shall receive, so that your joy might be filled to overflowing.

25

These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.

I have told you these things using similes and metaphors, but the time is coming when I shall not speak to you in symbolic language, but shall tell you about the Father openly.

The word in the first clause literally means "proverbs, symbolic language, figurative wording," but since the actual symbolic method Jesus tends to use are similes ("the kingdom of heaven is like...") and metaphors ("don't clean just the outside of the cup..."), and these are probably more readily understood by modern audiences, I have substituted those in the first clause. Ironically, John records less of the similes and metaphors Jesus used, such as Parables, than any of the other gospels.

26

At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:

On that day you shall ask in my name, note that I am not saying that I will ask the Father for you;

27

For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

Because the Father Himself loves you, because you have loved me, and you have believed that I came from the Father.

Jesus is speaking about genuine affection here, what is in the heart. The Father has genuine, heart felt love for us, because of our deep affection for and faith in Jesus. Sinaiticus and Alexandrinus and a late corrector of Ephraemi Rescriptus read, "from God" in the last clause. A corrector for Sinaiticus, as well as Vaticanus, Ephraemi Rescriptus, and Bezae Cantabrigiensis read "from the Father." I have chosen "the Father" because the majority use that, as well as due to how the next verse reads.

28

I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

I came from the Father, and have come into the world; I am leaving the world again, and going to the Father.

29

His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.

His disciples responded, "Wow, You are finally speaking clearly, and are not using even one metaphor.

30

Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.

Now we know for sure that you know everything, and do not need anyone to check your accuracy. Because of this we believe that you came from God."

"you do not need anyone to question you" is an idiom that means, "to make sure you are right, to double check your information, to verify your teaching." It derives from the Rabbinical "question and answer" method of verifying the teaching, reasoning, information and ideas of students and other Rabbis. It is roughly akin to the modern practice of making a Doctoral candidate "defend their dissertation."

31

Jesus answered them, Do ye now believe?

Jesus responded, "Now you believe?

32

Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

Look, the time is coming, in fact, it is here, when every one of you will be put to flight to save himself, and shall leave me alone. However, I am not alone, because the Father is with me.

33

These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

I have told you these things so that you might have peace in me. You shall be persecuted by the world, but be encouraged, because I have conquered the world.

Chapter 17

Verse

King James Version

Proposed Conservative Translation

Analysis

1

These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

After Jesus spoke these words, He lifted up His eyes to heaven, and said, "Father, the time has come. Glorify your Son, so that your Son might glorify you.

2

As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

You have given Him authority over all flesh, so that He could give eternal life to everyone you have given to him.

3

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

And this is eternal life: knowing You, the one true God, and Jesus Christ, Whom You have sent.

4

I have glorified thee on the earth: I have finished the work which thou gavest me to do.

I glorified you on the earth when I completed the work you have given me to do.

5

And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

And now, Father, glorify me, together with yourself, with the glory I had with you before the world existed.

6

I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

I revealed your name to the men you gave to me from out of the world. They were yours, and you gave them to me; and they have clung tightly to your word.

7

Now they have known that all things whatsoever thou hast given me are of thee.

They now have known that everything, no matter what it is, that you have given to me is from you.

8

For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

Because I have given them the very words that you spoke to me, they received them, and genuinely understood that I came from you, and so, they believed that you sent me.

Verse 6 is logos, the totality of everything Jesus spoke, while this verse is rhema, which indicates that Jesus gave them the very words that God was saying, words that fit whatever the current situation was at that time, right at the very moment that God was saying them.

9

I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

I ask for them. I am not asking for the world, but for those which you gave to me, because they are yours.

10

And all mine are thine, and thine are mine; and I am glorified in them.

All mine are yours, and yours are mine, and I have been glorified in them.

11

And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

I am no longer in the world, while they are still in the world, and I am coming to you. Holy Father, carefully guard them in your name, the name which you have given to me, so that they might be one, just like we are.

12

While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

While I was with them in the world, in your name I carefully guarded and watched over the ones you gave to me; none of them perished, except the son of destruction, so that the scripture might be fulfilled.

13

And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

And now I am coming to you, and I say these things in the world so that they might have my overflowing joy in themselves.

14

I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

I gave them My Word, and the world hated them, because they do not belong to the world, just as I do not belong to the world.

15

I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

I am not praying for You to take them out of the world, but only that You keep them safe from the evil one.

I.e., Satan.

16

They are not of the world, even as I am not of the world.

They do not belong to the world any more than I do.

17

Sanctify them through thy truth: thy word is truth.

Sanctify with your Truth: your word is the Truth.

Does John redefine the meaning of "logos" here? Also, capitalize "T" in truth?

18

As thou hast sent me into the world, even so have I also sent them into the world.

As You sent Me into the world, I have sent them into the world.

19

And for their sakes I sanctify myself, that they also might be sanctified through the truth.

And for their sakes I am sanctifying Myself, so that they might also be sanctified by means of the Truth.

20

Neither pray I for these alone, but for them also which shall believe on me through their word;

Nor am I praying only for these, but also for those who will believe on Me through their word,

21

That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

so that they will all be one, as You, Father, are in Me, and I in You, so that they may also be one in Us, so that the world may believe that You sent Me.

22

And the glory which thou gavest me I have given them; that they may be one, even as we are one:

And I gave them the glory that You gave Me, so that they may be one, in the same way that We are One,

23

I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

I in them, and You in Me, so that they may be made perfect in one, and that the world will know that You sent Me, and loved them, as You loved Me.

24

Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

Father, I want them also, those whom You gave me, to be with Me where I am, so that they might look upon My glory, that You gave Me. For you loved Me before the world itself was founded.

25

O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.

O Just Father, the world has not know them. But I knew You, and these men have known that You sent Me.

26

And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

And I have let them know Your Name, and will let them know It, so that the Love with which You loved Me will be in them, and I in them.

Chapter 18

Verse

King James Version

Proposed Conservative Translation

Analysis

1

When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

When Jesus had said these things, He went out with His students over the Kidron brook. A garden grew there, and He and His students walked into it.

2

And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

Judas, who betrayed him, also knew the place; Jesus had gone there often with His students.

3

Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

So Judas, after he had brought a Roman cohort and a group from among the ranking priests and Pharisees' attendants, came there with two kinds of lights, and with weapons.

The two Greek words used can each translate either as "lantern" or "torch."

4

Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?

So Jesus, knowing all the things that were going to happen to Him, went out, and asked them, "Whom are you looking for?"

They answered Him, "Jesus of Nazareth." And He told them, "I am He." Judas the traitor was standing with them.

6

As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

So as soon as he told them, "I am He," they backed up and fell to the ground.

7

Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.

Then He asked them again: "Whom are you looking for?" And they said, "Jesus of Nazareth."

8

Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

Jesus answered, "I said that I was He. So if you're looking for Me, let these men go."

9

That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

This was so that the saying might be fulfilled, which He had just spoken: "Of those that You gave Me, none have perished."

Except, of course, for "the son of perdition," i.e. Judas.

10

Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

Then Simon Peter, who had a short Roman infantry-sized sword, drew it, and struck the High Priest's slave, and cut off his right ear. That slave's name was Malchus.

11

Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

Jesus said to Peter, "Put your sword back in its sheath. Shall I fail to drink the cup that My Father gave me?"

12

Then the band and the captain and officers of the Jews took Jesus, and bound him,

Then the cohort, and its commanding tribune, and the Jewish attendants took Jesus and bound him.

13

And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

First they led Him away to Annas, father-in-law to Caiaphas, who was serving as High Priest in that year.

Annas was co-High Priest with Caiaphas.

14

Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

Now Caiaphas was the one who had given advice to the Jews, that it was expedient for one man to die for the people.

Such attitudes haven't changed much, as two thousand years of history shows.

15

And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.

Simon Peter followed Jesus, and so did another student: that student was known to the High Priest, and went in with Jesus into the High Priest's palace.

That "other student" is John himself, following the custom of all authors of New Testament narratives, of never once naming themselves or otherwise drawing attention to themselves.

16

But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

But Peter stood outside, at the door. Then that other student went out, the one whom the High Priest knew personallyu, and spoke to the woman guarding the door, and brought Peter in.

17

Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.

Then the slave-girl who guarded the door said to Peter, "Aren't you also one of this Man's students?" He said, "I am not."

First denial.

18

And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

The slaves and attendants were standing there, and had made a fire from coals, because it was cold. They were warming themselves, and Peter stood with them, to warm himself.

19

The high priest then asked Jesus of his disciples, and of his doctrine.

The High Priest then asked Jesus about His students, and the things that He taught.

20

Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

Jesus answered him, "I was speaking openly to the world. I was even teaching in the synagogue, and in the Temple, where the Jews always go. I have never said anything in hiding."

21

Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.

"Why are you asking Me? Ask those who heard Me, what I have said to them. Look, they know what I said."

22

And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?

When He had said that, one of the attendants slapped Jesus with the palm of his hand, and said, "Are you going to answer that way to the High Priest?"

23

Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?

Jesus answered him, "If I have said anything offensive, then give evidence about what I said that was so offensive; but if I have spoken good things, why did you strke Me?"

24

Now Annas had sent him bound unto Caiaphas the high priest.

Annas had, of course, sent Him to High Priest Caiaphas with His hands bound.

25

And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

Simon Peter was standing and warming himself. So they said to him, "Aren't you also one of His students?" He denied it, and said, "I am not."

Second denial.

26

One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?

One of the High Priest's slaves, a relative of the one whose ear Peter had cut off, said, "Didn't I see you in the garden with Him?"

27

Peter then denied again: and immediately the cock crew.

Peter denied once again. And immediately the rooster crowed.

Third denial.

28

Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.

Then they led Jesus from Caiaphas to the Praetorium. It was early, and they themselves did not go into the Praetorium, because they did not want to make themselves ritually unclean before they had eaten their Passover meal.

Jesus had already eaten His meal--His "Last."

29

Pilate then went out unto them, and said, What accusation bring ye against this man?

Then Pontius Pilate went out to them, and said, "What charge are you bringing against this Man?"

Capitalized on account of Who He is, the spotless Son of God, not on account of What Pilate or anyone else thought He was.

30

They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.

In answer, they told him, "If he were not doing evil, we would not have handed Him over to you."

A circuitous and evasive answer.

31

Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:

Then Pilate told them, "Then you take Him, and try Him according to your Law." So the Jews told him, "We are not allowed to put any man to death."

32

That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

This is how the saying of Jesus would be fulfilled, as He had said, signifying the sort of execution He would suffer.

33

Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

Then Pilate went back into the Praetorium, and called Jesus, and said to him, "Are You the King of the Jews?"

34

Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?

Jesus answered him, "Are you saying something that came from you, or did others tell you that about Me?"

35

Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?

Pilate answered, "Am I a Jew? Your own national group and the ranking priests have handed You over to me. Now what have You done?"

36

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

Jesus answered, "My Kingdom does not come from this world. If My Kingdom came from this world, then My attendants would fight to stop Me from being handed over to the Jews. But now My Kingdom is not from here."

37

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.

So Pilate said to Him, "Are You a King, then?" Jesus answered, "You say that I am a King. I was born for this purpose, and came into this world for this reason, that I should testify to the Truth. Everyone that belongs to the Truth hears My Voice."

38

Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

Pilate asked Him, "What is 'Truth'?" And when he had said that, he went out again to the Jews, and told them, "I find nothing in Him at all to accuse Him of."

39

But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

"But you have a custom by which I release one person to you at Passover. So: do you want me to release the King of the Jews to you?"

40

Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

And they cried out again, and said, "Not this Man, but Barabbas!" Now Barabbas was an insurrectionist.

Chapter 19

Verse

King James Version

Proposed Conservative Translation

Analysis

1

Then Pilate therefore took Jesus, and scourged him.

So Pilate took Jesus and had Him gone over with the cat-of-nine-tails.

This "cat" had metal shards tied into the tails.

2

And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,

And the soldiers plaited an emperor's crown of thorns, and put it on His head, and put a purple robe on Him,

The ultimate mockery: a crown of state made with thorns, and a robe of state, in the Imperial purple.

3

And said, Hail, King of the Jews! and they smote him with their hands.

and said, "Hail, King of the Jews!" And they struck Him with their hands.

4

Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

So Pilate went out again, and said to them, "Look! I am bringing Him out to you, so that you can understand that I find no basis for a charge against Him!"

5

Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

Then Jesus came out, wearing the crown of thorns, and the purple robe. And Pilate said to them, "Look at the Man!"

So when the ranking priests and their attendants saw Him, they cried out and said, "Crucify Him! Crucify Him!" Pilate told them, "You take Him and crucify Him. I find no basis in Him for that."

7

The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

The Jews answered him, "We have a Law, and by our Law he has to die, because He made Himself the Son of God!"

8

When Pilate therefore heard that saying, he was the more afraid;

So when Pilate heard those words, he was even more afraid than before.

9

And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.

Again he went into the Praetorium, and said to Jesus, "Where did You come from?" But Jesus didn't answer him.

10

Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

Then Pilate asked him, "Are you not going to speak to me? Don't you know that I have the authority to release You, and have the authority to crucify You?"

The KJV has the verbs backwards.

11

Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

Jesus answered, "You couldn't have any authority at all against Me, unless it were given to You from above. So he who handed me over to you has the greater sin."

12

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.

And from that point on, Pilate tried to release Him. But the Jews cried out and said, "If you let this Man go, you are not Caesar's friend! Whoever makes himself a king is speaking against Caesar!"

Tiberius would definitely have taken exception to that sort of thing, and Pilate knew it.

13

When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

So when Pilate heard them say that, he brought Jesus out, and sat down in his curule chair of judgment in a place that is called the Pavement, but in Hebrew, Gabbatha.

14

And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

It was the preparation day of the Passover season, and about the noon hour. And he said to the Jews, "Look at your King!"

15

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priest answered, We have no king but Caesar.

But they cried out, "Away with Him, away with Him! Crucify Him!" Pilate said to them, "Shall I crucify your King?" The High Priest said in answer, "We have no king but Caesar!"

16

Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

So he handed Him over to them to be crucified. They took Jesus and led him away.

17

And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

He, carrying His cross, went out into a place called "Place of a Skull," which is called in Hebrew, Golgotha.

18

Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

They crucified Him there, and the others with Him, to either side of Him, and Jesus in the middle.

19

And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

And Pilate wrote a title placard and put it on the cross. The written message read: "Jesus of Nazareth, King of the Jews."

20

This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.

Many of the Jews could read this title. The place where Jesus was crucified was close to the city, and it was written out in Hebrew, Greek, and Latin.

21

Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.

Then the ranking priests of the Jews said to Pilate, "Don't write, 'King of the Jews,' but write that He said, 'I am King of the Jews.'"

22

Pilate answered, What I have written I have written.

Pilate answered, What I have written, I have written."

John copies this down in the Greek perfect tense, which means that Pilate meant to say that he not only wrote it, but it was going to stay written that way.

23

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.

Then the soldiers, when they had crucified Jesus, took His clothes and made four portions, one portion to each soldier, and also His tunic. The tunic was seamless and woven from top to bottom.

Greek χιτωνα, or "chiton." However, a Roman-style tunic, and not the single-shouldered classical Greek chiton, is likely in view here.

24

They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

So they said to themselves, "Let's not tear this in pieces. Let's throw dice for it instead, to decide who gets it." This was so that this Scripture might be fulfilled: They divided My clothes among them, and threw dice for My apparel."

25

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.

Now Jesus' mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene, were standing next to Jesus' cross.

26

When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!

So when Jesus saw His mother, and the student standing by, whom He loved, He said to His mother, "Woman, look at your son!"

By "son" Jesus means John the Apostle.

27

Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

Then He told the student, "Look at your mother!" And from that hour that student took her into his own house.

28

After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

After this, Jesus, knowing that everything was now fulfilled, so that Scripture might fulfill Itself, said, "I am thirsty."

29

Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

There was a pot full of sour wine nearby. They filled a sponge with sour wine, and put it on a sprig of hyssop, and put it to His mouth.

30

When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

So when Jesus had drunk the sour wine, He said, "It is finished!" He then bowed His head and transferred His spirit.

The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.

So the Jews, because it was their preparation day, did not want the bodies to stay on the crosses on the Sabbath day. (That Sabbath was a High Sabbath, or High Holy Day.) So they asked Pilate to have their legs broken, so that they might be taken away.

32

Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.

Then the soldiers came, and broke the legs of the first, and of the other man who had been crucified with Him.

33

But when they came to Jesus, and saw that he was dead already, they brake not his legs:

But when they came to Jesus, and saw that He was already dead, they did not break His legs.

34

But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

But one of the soldiers pierced His side with a spear, and immediately a blood-and-water mixture came out.

The soldier probably pierced the pericardium and let out the pericardial effusion that had formed there.

35

And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.

And he who saw it, has written it down. And his written record is true, and he knows that he is telling the truth, so that you might believe.

John is making sure that his future readers will credit his account.

36

For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

For these things happened so that Scripture might be fulfilled: "Not one of His bones will be broken."

37

And again another scripture saith, They shall look on him whom they pierced.

And again another verse says, "They will look on Him Whom they pierced."

38

And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.

After this, Joseph of Arimathea, a student of Jesus, but secretly because he was afraid of the Jews, asked Pilate that he might remove Jesus' body. Pilate gave him permission. So he came and took the body of Jesus.

39

And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

Nicodemus came, too, who had first come to Jesus by night. He brought a mixture of myrrh and aloe vera, weighing about a hundred Roman pounds.

This is a specific weight, not simply "a talent."

40

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

Then they took the body of Jesus, and wrapped it in a shroud with the spices, according to Jewish burial custom.

41

Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

In the place where He was crucified, a garden grew. In the garden was a new tomb, where no man had yet been interred.

42

There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

So they interred Jesus there, because it was the preparation day of the Jews, for the tomb was close by.

Chapter 20

Verse

King James Version

Proposed Conservative Translation

Analysis

1

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

On the first day of the week, Mary Magdalene came early, while it was still dark, to the tomb, and saw that the stone had been taken away from the tomb.

2

Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

She ran and came to Simon Peter, and to the other student, whom Jesus loved, and told them, "They have taken away the Lord out of the tomb, and we don't know where they have laid Him!"

3

Peter therefore went forth, and that other disciple, and came to the sepulchre.

So Peter went out, and that other disciple, and came to the tomb.

4

So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.

They both ran together, and the other disciple outran Peter, and came to the tomb first.

5

And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.

He stooped down and looked in, and saw the shroud stretched around nothing, but did not go in.

"linen wrappings" is awkward; it known from other passages that it was a "shroud", and "lying" does not convey the meaning of the sight of a shroud wrapped around nothing

6

Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

Then Peter came after him, and went into the tomb, and saw the empty shroud lying there,

7

And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.

and the facecloth, that had been around His head. The facecloth was not lying with the shroud, but was rolled up in a place apart from them.

8

Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.

Then that other student went in also, the one who had come to the tomb first. He saw, and believed.

9

For as yet they knew not the scripture, that he must rise again from the dead.

For they still did not know the Scripture that said that He must rise again from the dead.

10

Then the disciples went away again unto their own home.

Then the disciples went away again, to their own homes.

11

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

But Mary was standing outside at the tomb, weeping. As she was weeping, she stopped down and looked into the tomb.

12

And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.

She saw two Messengers of God, robed in white, and sitting, one at the head and the other at the foot, where the body of Jesus had lain.

13

And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.

They said to her, "Woman, why are you weeping?" She told them, "Because they have taken away my Lord, and I don't know where they have laid Him."

14

And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

When she had said that, she turned around, and saw Jesus standing, and did not realize that it was Jesus.

15

Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

Jesus said to her, "Woman, why are you weeping? For whom are you looking?" She thought He was the gardener, said to him, "Sir, if you have carried Him away from here, tell me where you have laid Him, and I will take Him away."

Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

Mary Magdalene came and told the students that she had seen the Lord, and that He had said these things to her.

19

Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

Then on the evening of the same day, which was the first day of the week, when the doors were closed where the students were staying on account of their fear of the Jews, Jesus came and stood in the middle of them, and said to them, "Peace be to you."

20

And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.

When He had said that, He showed them His hands and His side. The students were glad when they saw the Lord.

21

Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

Then Jesus told them again, "Peace be to you. As My Father sent me, I also am sending you in the same way."

22

And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

When He had said that, He breathed on them, and told them, "Receive the Holy Spirit."

"The sins you remit, no matter whose they are, are remitted th them; and the sins you rtain, no matter whose they are, are retained."

24

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

But Thomas, one of the Twelve, called the Twin, was not with them when Jesus came.

Doubting Thomas. The Greek Διδυμος means, literally, "twin."

25

The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

So the other disciples told him, "We have seen the Lord!" But he told them, "Unless I see the mark of the nails in His hands, and put my finger into the mark of the nails, and thrust my hand into His side, I will not believe."

26

And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

Eight days later, His students were indoors, and Thomas was with them. Then Jesus appeared, despite the closed doors, and stood in the middle of them, saying "Peace of mind be with you."

"the doors being shut" needs to be introduced with a counterpoint, and the "peace" does not refer to its modern sense of "war and peace."

27

Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.

Then He said to Thomas, "Reach your finger here, and become aware of My wrists. Reach your hand here, and probe My side. Don't be in denial; but accept the truth."

a challenging verse to translate, as English has no term for several Greek terms here; χείρ means anything that helps, including hand and/or wrist, and should be translated as "wrist" here because modern anatomy (and the Shroud of Turin) demonstrates the nails must have through the wrists to hold the weight of the body and prevent the victim from escaping.

28

And Thomas answered and said unto him, My Lord and my God.

Thomas, in answer, said, "My Lord and my God!"

Those possessives probably were much more fraught with meaning than one might usually suppose.

29

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

Jesus told him, "Thomas, you believe because you have seen. Blessed are those who have not seen, and still believed."

30

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

And Jesus actually worked many other signs in front of His students, that are not written in this book.

31

But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

[The ones written here] are written, so that you might believe that Jesus is the Christ, the Son of God, and that, in believing, you might have life through His Name.

Chapter 21

Some have questioned the validity of John 21, since it is written in a different style than the rest of John and verse 24 refers to the author of the rest of John in the third person. However, no ancient manuscript of John that actually ends at 20:31, so, if John 21 is an addition, the addition occurred immediately after the original text was finished.[1]

Verse

King James Version

Proposed Conservative Translation

Analysis

1

After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.

After these things Jesus again revealed himself to the disciples at the sea of Tiberias. He revealed himself in this way:

2

There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.

There were Simon Peter, Thomas called the Twin, Nathaniel from Cana of Galilee, the two sons of Zebedee and two others of his disciples.

3

Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.

Simon Peter said to them, "I am going fishing." They said to him, "We will come with you." And they went out and immediately got into the boat. However, that night they caught nothing.

4

But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus.

But when the morning had come, Jesus was standing on the shore--but the students didn't know that it was Jesus.

Then Jesus said to them, "Children, do you have any food?" They answered him, "No."

6

And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

And He said to them, "Throw out the net on the starboard side of the boat, and you will find fish." So they threw, and now they could not draw the net in for the great quantity of fish that it now held.

interesting conservative connotations: Jesus tells the Apostles to cast their net on the right side of the boat, and only on the right side do they help themselves and others.

7

Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.

So that student whom Jesus loved told Peter, "It's the Lord!" Now when Simon Peter heard that it was the Lord, he put on his outer coat (because he was naked) and jumped into the sea.

8

And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.

The other students came in a little boat (for they were not far from land, not more than two hundred cubits), dragging the net with the fish in it.

200 Roman cubits is about 300 feet.

9

As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.

Then as soon as they had come to land, they saw a coal fire on the beach, and fish laid on it, and bread.

10

Jesus saith unto them, Bring of the fish which ye have now caught.

Jesus told them, "Bring me some of the fish that you caught."

11

Simon Peter went up, and drew the net to land full of great fishes, and hundred and fifty and three: and for all there were so many, yet was not the net broken.

Simon Peter went up, and dragged the net onto the beach. It was full of large fish, numbering 153, and though it held so many, the net was not broken.

12

Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.

Jesus told them, "Come and have breakfast." None of the students dared ask him, "Who are You?" because they knew it was the Lord.

13

Jesus then cometh, and taketh bread, and giveth them, and fish likewise.

Then Jesus came, and took bread, and gave it to them, and gave them some fish in the same way.

14

This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.

This is now the third time that Jesus revealed Himself to His students, after He had risen from the dead.

15

So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

So when they had eaten their meal, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these men do?" "Yes, Lord; You know that I am Your friend." He said to him, "Feed My lambs."

Jesus first uses the verb αγαπαω, "I love," which is the loftiest word for "love" that appears in the New Testament. Peter answers back with the verb φιλεω, which means "I love as I would a friend."

16

He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.

He asked him again a second time, "Simon, son of Jonah, do you love Me?" "Yes, Lord; You know that I am Your friend." He told him, "Feed My sheep."

17

He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

He asked him a third time, "Simon, son of Jonah, are you My friend?" Peter was upset because He had asked him a third time, "Do you love Me?" And he told Him, "Lord, you know all things; of course you know that I am Your friend!" Jesus told him, "Feed my sheep."

"Truly, truly I tell you: When you were young, you put your clothes on and walked wherever you wanted. But when you get old, you will reach out with your hands, and someone else will clothe you, and carry you where you do not want to go."

19

This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

He said this to signify by what manner of death he would glorify God. And when He had said that, He told him, "Follow Me."

A reference to Peter's eventual execution, by order of Emperor Nero, after the Great Fire of Rome (during which Nero "fiddled").

20

Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?

Then Peter, turning around, saw the student whom Jesus loved following. That student was also reclining at the table. He said, "Lord, who was it who betrayed You?"

21

Peter seeing him saith to Jesus, Lord, and what shall this man do?

Peter saw him and said to Jesus, "Lord, what will this man do?"

22

Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.

Jesus told him, "If I want him to stay alive until I come, what business is that of yours? You follow Me."

23

Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

This story was told abroad among the brothers, that that student should not die. But Jesus did not tell him, "You will not die." Rather, He said, "If I want him to stay alive until I come, what business is that of yours?"

24

This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.

This is the student who bears witness to these things, and wrote these things. We know that his testimony is true.

25

And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

There were also many other things that Jesus did--and if every one of them were written down, I doubt that even the whole world would have room for the books that would be written.

The Armenian manuscript add the Pericopa Adultura (John 7:53-8:11) at this point. In keeping with that, the Pericope should be reproduced as a sidebar entry.

References

↑
Felix Just, 'Combining Key Methodologies in Johannine Studies', in Tom Thatcher (ed), What We Have Heard from the Beginning: The Past, Present, and Future of Johannine Studies, (Baylor University|Baylor University Press, 2007), p. 356.